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Nyāyāvatāra: 24.
17
1) Inference is invalid (major term) because it is a source of knowledge (middle term), like perception (homogeneous example).
Here the example involves a defect in the major term (sādhya), for perception is not invalid.
2) Perception is invalid (major term), because it is a source of true knowledge (middle term), like a dream (homogeneous example).
Here the example involves a defect in the middle term (hetu), for a dream is not a source of true knowledge.
3) The omniscient being is not existent (major term), because he is not apprehended by the senses (middle term), like a jar (homogeneous example).
Here the example involves a defect in both the major and middle terms (sādhya and hetu), for the jar is both existent and apprehended by the senses.
4) This person is devoid of passions (major term), because he is mortal (middle term), like the man in the street (homogeneous example).
Here the example involves doubt as to the validity of the major term, for it is doubtful whether the man in the street is devoid of passions.
5) This person is mortal (major term), because he is full of passions (middle term), like the man in the street (homogeneous example). i Here the example involves doubt as to the validity of the middle term, for it is doubtful whether the man in the street is devoid of passions.
6) This person is not omniscient (major term), because he is full of passions (middle term), like the man in the street (homogeneous example).
Here the example involves doubt as to the validity of both the major and middle terms, for it is doubtful
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